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Ezra 2:19
The children of Hashum, two hundred twenty and three.

Nehemiah 7:22
The children of Hashum, three hundred twenty and eight.

Mattenai:
The name Mattenai means "gift of Yahweh," reflecting the common practice of naming children with theophoric elements, which are names that include a reference to God. This practice underscores the cultural and religious emphasis on divine providence and blessing.

Mattattah:
Mattattah is a variant of the name Mattithiah, which also means "gift of Yahweh." The repetition of similar names within the community may indicate familial or tribal connections, emphasizing the importance of lineage and heritage in post-exilic Jewish society.

Zabad:
Zabad means "endowed" or "given." Names like Zabad are often found in genealogical records, serving as a reminder of God's provision and the importance of each individual's role in the community's restoration efforts.

Eliphelet:
Eliphelet means "God is deliverance." This name reflects the hope and faith of the Jewish people in God's ability to deliver and restore them, a central theme in the post-exilic period as they sought to rebuild their lives and worship in Jerusalem.

Jeremai:
Jeremai is a less common name, possibly a variant of Jeremiah, meaning "Yahweh will exalt." This name may reflect the prophetic hope for the future exaltation and restoration of Israel, as seen in the prophecies of Jeremiah and other prophets.

Manasseh:
Manasseh means "causing to forget," a name originally given by Joseph to his son in Egypt (Genesis 41:51). It signifies the hope of forgetting past troubles and moving forward. The inclusion of this name may symbolize the community's desire to leave behind the sorrows of exile.

Shimei:
Shimei means "heard" or "hearing." This name is associated with several biblical figures, including a member of King David's court. It suggests the importance of being heard by God and the community, emphasizing the role of prayer and communication in the restoration process.

• The verse opens with a family designation, reminding us that sin and repentance are never merely private matters; whole households and lineages are affected (Exodus 20:5-6;Ezra 9:1-2).

• Hashum’s clan had returned from exile with Zerubbabel (Ezra 2:19;Nehemiah 7:22), so they were part of the restored community that had vowed fidelity to God. Their inclusion here underscores how quickly even a restored people can drift.

• By naming the clan first, Ezra shows that covenant accountability is both corporate and individual (Joshua 7:1;Nehemiah 9:2).

• One of seven men singled out for marrying foreign wives (Ezra 10:44).

• His name on the list teaches that God’s people must deal personally and decisively with disobedience (Ezra 10:11;2 Corinthians 7:10).

• Public acknowledgment models true repentance—turning from sin and turning toward obedience (Proverbs 28:13;1 John 1:9).

• A second man from the same family demonstrates that sin can spread within close circles (1 Corinthians 5:6).

• The repetition of names highlights thoroughness: no offender is overlooked, no matter how similar the case (Deuteronomy 17:2-5).

• God’s compassion is evident: rather than immediate judgment, an avenue for restoration is offered (Ezra 10:19).

• His name reminds us that each individual matters to God; no one is lost in the crowd (Luke 12:7).

• Inclusion in Scripture serves as both warning and hope: sin is recorded, yet grace is available (Romans 15:4).

• Like the prodigal inLuke 15:17-20, Zabad’s confession paves the way for renewed fellowship.

• Literally means “God is deliverance,” fitting for a man seeking deliverance from disobedience (Psalm 32:5-7).

• His presence shows that even those with pious names can fall short; faithfulness is measured by obedience, not heritage (Matthew 7:21).

• God’s deliverance often comes through hard choices—here, the separation from unlawful unions (Ezra 10:3).

• By the fifth name we sense the breadth of the problem. Multiple offenders signal a community issue, not just isolated lapses (Nehemiah 13:23-27).

• Yet every name is still treated individually, showing that personal repentance cannot be outsourced (Ezekiel 18:20).

• Their willingness to be listed points to genuine conviction wrought by God’s Word (Ezra 9:4).

• The name recalls a tribe once prone to compromise (Judges 1:27). History repeats when vigilance wanes.

• Manasseh’s inclusion illustrates that past lessons must be freshly applied by each generation (Deuteronomy 6:6-9).

• His response contrasts with the earlier King Manasseh who repented late in life (2 Chronicles 33:12-13); early confession spares deeper ruin.

• The final name completes the list, emphasizing that God’s record-keeping is exact (Malachi 3:16).

• Shimei stands as proof that no sin is too small—or too hidden—to require confession (Luke 12:2-3).

• Ending with him shows closure: repentance leads to restoration and renewed covenant blessings (Ezra 10:44;Isaiah 1:18-19).

Ezra 10:33 catalogs seven men from Hashum’s line who had intermarried with foreign women, contrary to God’s clear commands. By listing the clan first and then each man individually, the verse teaches:

• Sin affects families and communities.

• God holds every believer personally accountable.

• Genuine repentance is specific, public, and restorative.

• Grace is available to all who turn back in obedience.

The verse, though brief, calls today’s believer to wholehearted fidelity, swift repentance, and confidence that God’s mercy triumphs when we submit to His Word.

Parallel Commentaries ...